Pictures to Help You Keep Your Church, Together"

Come explore with us issues involving God, Church, and World - in the light of the Bible

"Jesus, Avalanche, Pyramid, Castle and Pie: Pictures to Help You Keep Your Church, Together"

Sabbath, Jrne 3,2017 Bonners Ferry Seventh-day Adventist Church

Presenter:

Alden Thompson Professor of Biblical Studies Walla Walla Universitv

9:15 Sabbath Morning

Avalanche and Pyramid

10:45 Sabbath Morning

Jesus

12230 Potluck

2:00 Sabbath afternoon

Castle and Pie

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Aet's to-tlt lL+- 16 f Cor. 8, tO Cor. l, 3, fZ THE PICTURES SUMMARIZED 2012.06.03

THB IDEAL: JESUS. The incarnate revelation of God. As God in the flesh, Jesus is the embodiment, touclrstone, and focus of all truth, the clearest revelation of God: "[ am the way, and the truth, and the lit-e," he said (John 14:6, NRSV). All the other pictr-rres must be seen in the light of Jesus. In Matt.5, Jesus clearly compares his way with the Oid Testarnent, claiming that liis'New" way is in some sense "better" while fully affirrning the autlrority of the "Old" (Matt. 5:17).

ADAPTATION: AVALANCHE. The devastation of sin, God's gracious adaptation. Sin has devastated our ability to grasp pure truth. The progressive, avalanche-like nature of tlrat devastation is illLrstrated by the eveuts of Genesis 3-11: Fall, Murder, Flood, Babel. According to Joshua 24z2,by the tirne of Abraham, God's own people "worshiped other gods." Thus, in the Bible, God condescends to give, not absolute, but practical truth, adapted to the needs of fallen humanity (cf. Isa.55:8-9).

STABILITY: PYRAMID. Eternal law, temporary applications. The avalanche teaches that God reaches people where they are. That's the good ner,vs. The bad news is that it scatters our proof texts all over the hillside. Instead of timeless nuggets of truth, Scripture otten illustrates truth through practical applications in specific times and places. Relativisrn? No. The law pyramid is a powerful anchor against relativism, illustrating how the one great principle of love: "Love is the fulfilling of the law" (Rom. 13:10), Jesus'two great commands "Love God/Love neighbor" (Matt. 22:35-40), and the 10 commandments (Exod. 20, Deut. 5), form a stable structure within which all of Scripture finds its proper place. Some things never change: the One, tlie Two, and the Ten. But some things do. Deut. 4:13-14 marks off the "Ten" that went inside the ark from the specific applications that went in a book beside the ark (Deut. 3l:. 24-26). The goal is a new covenant experience, an invisible law written on the heart (Jer. 31:31-34). But in the meantime, God adapts his law to human heafts hardened by sin (Matt. 19:8).

CIIANGE: CASTLE. Changing times, changing laws. Acts 10-ll and 14-16 show that even some 15- 20 years after the resurrection, Christians were not clear on which OT laws were still valid. A castle complex illustrates the point: I ) Teachings and practices which are valid for all the community are in the KEEP, the central fortress; 2) Optional rnatters and debates over the meaning of the items in the keep are handled in the COURTYARD, still a safe place within the castle, but not as secure as the I(EEP; 3) The OUTER WALL marks the boLrndary between community and world. Changing times and culture can put new items in the KEEP even while changing circumstances are at work to take them out again (e.g. food offered to idols, 1 Cor.8, 10). Old items can also move from KEEP to COIIRTYARD. Thus circr"uncision could become optional, no longer rnandatory but still practiced when appropriate (Acts 16).

DMRSITY: PIE. Conservatives and liberals working together in the church. The diversity in the church today is matched bythe diversity of the biblical booksthernselves. The nature of thatdiversity is illustrated by the d ifferent ways the words "conservative" and "liberal" are used in the church: 1 ) The INTELLECTUAL spectrum, the span betrveen those who need high structure and those who need room to explore; 2) The CULTURAL or LIFE-STYLE spectrum. the span between those who immerse themselves in human culture in order to be with people and those who separate themselves from human culture in order to be with God. 3) The PRESENCE OF GOD spectrum, the span between those who sense God as close and personal and those who sense him only from afar. Matching these with each other yields four ideal types, illurstrated by for"rr biblical books/characters and four kinds of pie: Apple Pie/ Proverbs, Vegetable Pie/Jeremiah; Lemon Pie/Paul; Pecan Pie/Ecclesiastes. All are needed to make the body of Christ complete. That kind of diversity is reflected in I Corinthians 1,3, and 12. The Pie, Myer-s-Briggs, and Bible Translations

Parapltase (Ciear Word) People C1arily Answers (!)

SP Artrsan SJ Guardian

Proverbs "Apple"

Ecclesiastes Jeremiah Universal inclusir,,it), One rrersion only (Neu, Incltt sive L'ers i on) "Pecan" "Vegetable" INKJV: KJV-Only) Revisionist Consen,ationist

Questions (?) God NT Rationalist NF ldealist

Parallel translations (CEV [dynamic]NASB ffonnal]) Clarity and Reliab i lily

[Keirsey's "pragmatic use of tools"] fKeirse-v's "cooperative use of tools"]

For elaboration of the Myers-Briggs schema, see David Keirsey. Please Undersland Me, II: Tetnperamenl, Character', Intelligence (Prometheus Nemesis, i998). Diversity in PeopXe and in Scripture: Select Bllen White Quotes

Bible teachers, diversity needed - Counsels tQ Parents and Teachers,432'33

hr our schools the work of teaching the Scriptures to the youth is not to be left wholly with one teacher for a long series of years. The tsible teacher may be well able to present the th, and yet it is not the best experience for the students that their study of the word of God should be directed by one man only, term after terrn and yeal after year. Different teachers should have a part in the work, even though they may not all have so full an understanding of the Scriptures. If several in our larger schools unite in the work of teaching the Scriptures, the students may thus have the benefit of the talents of several. Why do we need a Matthew, a Mark, a Luke, a John, a Paul, and all the writers who have bome testimony in regard to the life and ministry of,the Saviour? Why could not one of the disciples have vwitten a complete record, and thus have given us a connected account of Christ's earthly life? Why does one writer bring in points that another does not mention? Why, if these points are essential, did not all these writers mention them? It is beoause the minds of men differ. Not all comprehend things in exactly the same way. Certain truths appeal much more strongly to the minds of some than of others- The same principle applies to speakers. One dwells at considerable length on points that others would pass by quickly or not mention at a1l. The whole truth is presented more clearly by several than by one. The Gospels differ, but the records of all blend in one harmonious whole. So today the Lord does not irnpress all minds in the same way. Often through unusual experiences, L43214331under special circumstances, He gives to some Bible students views of truth that others do not grasp. It is possible for the rnost learned teacher to fall far short of teaching all that should be taught. It would greatly benefit our schools if regular meetings were heid frequently in which all the teachers could r-mite in the study of the word of God. They should search the Scriptures as did the noble Bereans. They should subordinate all preconceived opinions, and taking the Bible as their lesson Book, comparing Scriptute with Scripture, they should leam what to teach their students, and how to train them for acceptable service.

Synrpathy, needed because we differ so widely - Ministry of Healing,483

Every association of life calls for the exercise of self-controi, forbearance, and sympathy. We diffler so widely in disposition, habits, education, that our ways of looking at things vary. We judge differently. Our understanding of truth, our ideas in regard to the conduct of life, are not in all respects the same. There are no two whose experience is alike in every particular. The trials of one are not the triais of another. T'he duties that one frnds light are to another most difficult and perpiexing. So frail, so ignoran! so liable to rnisconception is hurnan nature, that each should be careful in the estimate he places upon another. We little know the bearing of our acts upon the experience of others. What we do or say may seem to us of little rnoment, when, couid our eyes be opened, we should see that upon it depended the most important results for good or for evil. People Guidelines

"The Lord's servant must not quarrel; instead, he must be kind to everyone, able to teach, not resentful. Those who oppose him he must gently instruct, in the hope that God will give them a change of heart leading to a knowledge of the truth, and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will." 2 Tim.2:24-26 (NIV)

- from the "Answers in Action" web site, the source of a firm but kindly review by Bob and Gretchen Passantino of a very bad book on Bible translations, G. A. Riplinger's New Age Bible Versions

The SPIRIT in which we are to work:

The influence of yoiir teaching would be tenfold greater if you were careful of your words. Words that should be a savor of life unto life may by the spirit which accompanies them be made a savor of death unto death. And remember that if by your spirit or your words you close the door to even one soul, that soul will confront you in the judgment. Do not, when referring to the Testimonies, feel it your duty to drive them home. In reading the Testimonies be sure not to mix in your filling of words, for this makes Ll22/I231it impossible for the hearers to distinguish between the word of the Lord to them and your words. Be sure that you do not make the word of the Lord offensive. We long to see reforms, and because we do not see that which we desire, an evil spirit is too often allowed to cast drops of gall into oul' cup, and thus others are embittered. By our ill-advised words their spirit is chafed, and they are stirred to rebellion. Every sermon you preach, every article you write, may be all true; but one drop of gall in it will be poison to the hearer or the reader. Because of that drop of poison, one will discard all your good and acceptable words. Another will feed on the poison; for he loves such harsh words; he follows your example, and talks just as you talk. Thus the evil is multiplied. Those who present the eternal principles of truth need the holy oii emptied from the two olive branches into the heart. This will flow forth in words that will reform, but not exasperate. The truth is to be spoken in love. Then the Lord Jesus by His Spirit will supply the force and the power. That is His work. (Testimonies 6:122-23 - originally to A. T. Jones)

Using FOSITIVE methods

The Lord wants His people to follow other methods than that of condemning wrong, even though the condemnation be just. He wants us to do something more than to hurl at our adversaries charges that only drive them further from the truth. The work which Christ came to do in our world was not to erect barriers and constantly thrust upon the people the fact that they were wrong. (6T l2l) The METHOD by which we are to work:

If a brother differs with you on some points of truth, do not stoop to ridicule, do not place him in a false light or misconstrue his words, making sport of them; do not misinterpret his words and wrest them of their true meaning. This is not conscientious argument. Do not present him before others as a heretic, when you have not with him investigated his positions, taking the Scriptures text- by-text in the Spirit of Christ to show him what is truth. You do not yourself really know the evidence he has for his faith, and you cannot clearly define your own position. Take your Bible, and in a kindly spirit weigh every argument that he presents, and show him by the Scripture if he is in error. When you do this without unkind feelings, you will do only that which is your duty and the duty of every minister of Christ. (EGW to G. I. Butler, Letter 21, 1 888 fOctober l4], The Ellen G. Wite 1888 Materials l:98)

The DANGER OF JUDGING MOTIVES of those who oppose us:

In the advocacy of the truth the bitterest opponents should be treated with respect and deference. Some will not respond to our efforts, but will make light of the gospel invitation. Others - even those whom we suppose to have passed the boundary of God's mercy - will be won to Christ. The very last work in the controversy may be the enlightenment of those who have not rejected light and evidence, but who have been in midnight darkness and have in ignorance worked against the truth. Therefore treat every man as honest. Speak no word, do no deed, that will confirm any in unbelief. (Testimonies 6:722, originally to A. T. Jones)

Our RESPONSIBILITY to those who depart from the right:

The younger worker must not become so wrapped up in the ideas and opinions of the one in whose charge he is placed, that he will forfeit his individuality. He must not lose his identity in the one who is instructing him, so that he dare not exercise his own judgment, but does what he is told irrespective of his own understandino of what is right and wrong. It is his privilege to learn for himself of the great Teacher. If the one with whom he is working pursues a course which is not in harmony with a "Thus saith the Lord," let him not go to some outside party, but let him go to his superior in office, and lay the matter before him, freely expressing his mind. Thus the learner may be a blessing to the teacher. He naust faithfully discharge his dufy. God will not hold him guiltless if he connives at a wrong course of action, however great may be the influence or responsibitity of the one taking the wrong course. (Gospel Workers, 102-i 03) J. Paul Grove June i7, I9l9 - February 20,2015 By Alden Thompson

In 1961 I was a freshman at Walla Walla College. Elder Grove was my teacher. When I became his reader in my sophomore year, he became my mentor in special ways. I've had many wonderful teachers and colleagues during my years at Walla Walla. Paul Grove towers above them all. I dedicated my book Inspiration to him as follows:

"You wanted us to 'hear' Matthew and Jeremiah and Habakkuk and we did. But there's more: you inspired us to think, believe, and worship; you taught us to ask questions and to search for answers; you showed us how to live with some questions unanswered until the Lord returns and we are grateful."

He taught us revolutionary concepts in such a gentle way. In Hebrew Prophets, for example, we saw that the "Day of the Lord" was always a local day ofjudgment marked by dark days and falling stars, but pointing to a final "Day of the Lord." When Adventist cynics began pointing out that the dark day of 1780 and the falling stars of 1833 were not unique, but were recurring events in history, Paul had already shown us how to find that truth in Scripture. We could shrug at the cynics. Thus, through the turmoil of the 70s and 80s, Walla Walla was a peaceful oasis. Other Adventist campuses were being tom apart by visits from Desmond Ford and Walter Rea. Here, we simply listened politely and went on with life, thanks to Paul and the influence of the School of Theology.

But his classes didn't simply teach us new and exciting things. They took us deep into the things of God. And that was especially true of Hebrew Prophets, at least for me. More than any other class I have ever taken anywhere, that one touched my soul. I don't know how he did it. I've tried. But it doesn't work for me like it did for Paul.

In 1982, Paul and I both atlended Consultation II at General Conference headquarters, Neal Wilson's attempt to bring healing to the church in the midst of the Ford crisis. I was outspoken there; Paul was not. But it was Paul who worked with Richard Fearing to hold a union-wide consultation at Camp Mivoden, the only union to do so. Pastors, administrators, and teachers spent one full day on Old Testament, one on New Testament, and one on Eilen White. It was wonderful, eye-opening. And it was Paul who made it happen.

Paul didn't so much teach us about diversity as nurture it. Example: twenty hours each way in his motor home on a trip to Loma Linda for a West Coast Religion Teachers' Conference. Paul was driving so couldn't enter the discussions. But the rest of us celebrated a stimulating donnybrook, whittling each other's hobbyhorses down to size. But for each issue we chose up sides differently. I was tackled for my exuberance over Ellen White's growth and development; we r,vhaled alvay at Chuck Scrivcn for his militant pacifism and for his thinly-veiled hostility towald the substitutionary atonement; but we also took on Jon Dybdahl and Henry Lamberton for their excessive support for the substitionary atonement. It was sobering and healthy, great, good, godly fun. And Paul provided the opporhmity for it to happen.

Serious Paul could also be fut-y. My roommate, Lester Wright, worked in the Mountain Ash office and used some left-over pictures to publish privately a little subversive booklet, The Mountain Hash. One picture showed a laughing Paul talking with Loren Dickinson, Don Eichner, and Hans Rasmussen, right next to the President's office. Caption: "....then Ibuzzed Conard with my Cessna." Right below it was another photo of the same men with sober faces. Caption: ". . .but Mrs. Evans called the President."

Lester was worried that Paul - whom he greatly admired - might be offended. But Edna reported that soon thereafter Paul quipped as he was leaving the house to go flying: "I'm going outtobuzz Conard."

And then there was the time when Paul wasn't just late to a student orientation meeting, he totally forgot. He was rnortified. But the rest of us could scarcely control our glee - though we did our best to shield it from Paul. What a relief! He was human, just like the rest of us.

In more recent years I occasionally talked with Paui about the implications of some of the things I had written, especially those which stirred up alarm in the church. Paul was always encouraging and supportive. I don't think he was just being polite. He was too honest for that. We'll talk more about all that in the kingdom some day. In the meantime, I will miss him greatly. I pray that I can remain faithful to all that he taught us and to all that he modeied for us on how to foilow our Lord and Savior until he returns.

Contributions to the J. Paul Grove Memorial Endowment Fund

Contributions for the fund may be sent to:

Walla Walla University Office of Development 204 S. College Ave. College Place, WA99324 Alden Thompson's Books: Brief Summaries (2017.06.0r)

Who's Afraid of tke Old Testsment God? (1988, 1989, 2000, 2oo3,2o1t) ss.oo

- How does a follower of Jesus make sense of the fact that gentle Jesus used such a violent Bible, the Old Testament? Addresses eight crucial issues. No Adventist jargon.

Inspiration: Hard Questions, Honest Answers (1991 ;2o edition 2016) S13.00

- What in Scripture applies to all people at all times and in all places? What things change and what things don't? A book to help Adventists see the things in the Bible they thought they weren't supposed to see. See summary of changes in 2016 edition.

Escape from the Flames: How Ellen White grew from f,ear to joy und helped me do it too (2005) $7.00

- ln autobiographical form, the author shows how Ellen White often helped him make sense of Scripture and how Scripture often helped him make sense of Ellen White. The book documents her growth and development with key quotations from her published writings.

Beyond Common Ground: Why Liberals and Conservatives Need Each Other (2009) $7.00

- After describing the three areas in which liberals and conservatives differ (in relationship to mind, culture, and the presence of God), the author argues that a healthy community needs them all.

Name

Address

Telephone Inspiration: Hard Questions, Honest Answers By Alden Thompson 1991 and 20i6 editions compared

The 25'h anniversary edition of Inspiration incorporates four signif,rcant changes when compared with the original 1991 edition:

1. Acknowledgments. The new and short "Acknowledgments" (pp. iii - v) is much more sober than the exuberant 1991 version. Furthermore, because this section is short, the EGW quotation cited below stands out with greater clarity. Originally, it was a call to the General Conference President, G. I. Butler, to enter into conversation with A. T. Jones who differed with Butler on "some points of truth." "If a brother differs with you on some points of truth, do not stoop to ridicule, do not place him in a false light or misconstrue his words, making sport of them; do not misinterpret his words and wrest them of their true meaning. This is not conscientious argument. Do not present him before others as a heretic, when you have not with him investigated his positions, taking the Scriptures text-by-text in the Spirit of Christ to show him what is truth. Take your Bible, and in a kindly spirit weigh every argument that he presents, and show him by the Scripture if he is in error. When you do this without unkind feelings, you will do only that which is your duty and the duty of every minister of Christ." (EGW to G. I. Butler, Letter 21, 1888 [October l4],The Ellen G. Wite I8B8 Materials l:98)

2. A bridge chapter to the non-SDA readers. This chapter (pp. 1-8) seeks to explain why a book with significant Ellen White material should be of interest to non-Adventists. The publisher, a former SDA, hopes that the book will be useful to charismatics who are typically more open than evangelicals to the on-going work of the Spirit.

6(Casebook 3. Change in title from "Casebook or Codebook? " to and Codebook." A one-page introduction to chapter 7 (pp.113-114) explains the change in title. In the first edition I was so keen on introducing the diversity in Scriptwe, that I did not take into account the fragmenting impression that such an emphasis left in the minds of some readers. Only with a secure nucleus that never changes, as embodied in the law pyramid (the One, Two, and Ten), will devout conservatives be willing to address issues of diversity. From a practical perspective, this is the most significant change in the new edition.

4. Inspiration in Art and Verse. Seven section dividers introduce a selection of my wife Wanda's art and photos, accompanied by her verse reflections on Scripture and nature. This touch of soft beauty in the new edition will help counteract the fragmenting effect which some sense when they seek to absorb the analysis of the biblical text in the rest of the book. Alden Thompson's Books: Brief Summaries (20t7.06.0t)

Who's Afraid of the Old Testament God? (1988, 1989, 2000, 2003,2011) s5.00

- How does a follower of Jesus make sense of the fact that gentle Jesus used such a violent Bible, the Old Testament? Addresses eight crucial issues. No Adventist jargon.

Inspiration: Hurd Questions, Honest Answers (1991; 2"o edition 2016) $f 3.00

Escapefrom the Flsmes: How Ellen White grewfromfear to joy and helped me do it too (2005) S7.00

- [n autobiographical form, the author shows how Ellen White often helped him make sense of Scripture and how Scriptrne often helped him make sense of Ellen White. The book documents her growth and development with key quotations from her published writings.

Beyond Common Ground: Why Liberals und Conservatives Need Each Otker (2009) $7.00

- After describing the three areas in which liberals and conservatives differ (in relationship to mind, culture, and the presence of God), the author argues that ahealthy cornmunity needs them all.

Name

Address

Telephone Inspiration: Hard Questions, Honest Answers By Alden Thompson 1991 and 2016 editions compared

The 25'h aruriversary edition of Inspiration incorporates four significant changes when compared withthe original 1991 edition:

1. Acknowledgments. The new and short "Acknowledgments" (pp. iii - v) is much more sober than the exuberant 1991 version. Furthermore, because this section is short, the EGW quotation cited below stands out with greater clarity. Originally, it was a call to the General Conference President, G. I. Butler, to enter into conversation with A. T. Jones who differed with Butler on "some points of tmth." "If a brother differs with you on some points of truth, do not stoop to ridicule, do not place him in a false light or misconstrue his words, making sport of them; do not misinterpret his words and wrest them of their true meaning. This is not conscientious argument. Do not present him before others as a heretic, when you have not with him investigated his positions, taking the Scriptures text-by-text in the Spirit of Christ to show him what is truth. Take your Bible, and in a kindly spirit weigh every argument that he presents, and show him by the Scripture if he is in error. When you do this without unkind feelings, you will do only that which is your duty and the duty of every minister of Christ." (EGW to G. I. Butler, Letter2l, 1888 fOctober I4f,The EllenG. Wite ]888 Materials I:98)

3. Change in title from "Casebook or Codebook? " to "Casebook and Codebook." A one-page introduction to chapter 7 (pp. i 13-114) explains the change in title. In the first edition I was so keen on introducing the diversity in Scripture, that I did not take into account the fragmenting impression that such an emphasis left in the minds of some readers. Only with a secure nucleus that never changes, as embodied in the law pyramid (the One, Two, and Ten), will devout conservatives be willing to address issues of diversity. From apractical perspective, this is the most significant change in the new edition.

4. Inspiration in Art and Verse. Seven section dividers introduce a seiection of my wife Wanda's art and photos, accompanied by her verse reflections on Scripture and nature. This touch of soft beauty in the new edition will help counteract the fragmenting effect which some sense when they seek to absorb the analysis of the biblical text in the rest of the book.